The type of a Christian gentleman
-- Carey and his first wife -- His second marriage -- The Lady Rumohr --
His picture of their married life -- His nearly fatal illness when forty-eight
years old -- His meditations and dreams -- Aldeen House -- Henry Martyn's
pagoda -- Carey, Marshman, and the Anglican chaplains in the pagoda --
Corrie's account of the Serampore Brotherhood -- Claudius Buchanan and
his Anglican establishment -- Improvement in Anglo-Indian Society -- Carey's
literary and scientific friends -- Desire in the West for a likeness of
Carey -- Home's portrait of him -- Correspondence with his son William
on missionary consecration, Buonaparte, botany, the missionary a soldier,
Felix and Burma, hunting, the temporal power of the Pope, the duty of reconciliation
-- Carey's descendants.

"A Gentleman is the next best character
after a Christian, and the latter includes the former," were the father's
words to the son whom he was sending forth as a Christian missionary and
state superintendent of schools. Carey wrote from his own experience, and
he unwittingly painted his own character. The peasant bearing of his early
youth showed itself throughout his life in a certain shyness, which gave
a charm to his converse with old and young. Occasionally, as in a letter
which he wrote to his friend Pearce of Birmingham, at a time when he did
not know whether his distant correspondent was alive or dead, he burst
forth into an unrestrained enthusiasm of affection and service. But his
was rather the even tenor of domestic devotion and friendly duty, unbroken
by passion or coldness, and ever lighted up by a steady geniality.

The colleagues who were associated with
him for the third of a century worshipped him in the old English sense
of the word. The younger committee-men and missionaries who came to the
front on the death of Fuller, Sutcliff, and Ryland, in all their mistaken
conflicts with these colleagues, always tried to separate Carey from those
they denounced, till even his saintly spirit burst forth into wrath at
the double wrong thus done to his coadjutors. His intercourse with the
chaplains and bishops of the Church of England, and with the missionaries
of other Churches and societies, was as loving in its degree as his relations
to his own people. With men of the world, from the successive Governor-Generals,
from Wellesley, Hastings, and Bentinck, down to the scholars, merchants,
and planters with whom he became associated for the public good, William
Carey was ever the saint and the gentleman whom it was a privilege to know.

In nothing perhaps was Carey's true Christian
gentlemanliness so seen as in his relations with his first wife, above
whom grace and culture had immeasurably raised him, while she never learned
to share his aspirations or to understand his ideals. Not only did she
remain to the last a peasant woman, with a reproachful tongue, but the
early hardships of Calcutta and the fever and dysentery of Mudnabati clouded
the last twelve years of her life with madness. Never did reproach or complaint
escape his lips regarding either her or Thomas, whose eccentric impulses
and oft-darkened spirit were due to mania also. Of both he was the tender
nurse and guardian when, many a time, the ever-busy scholar would fain
have lingered at his desk or sought the scanty sleep which his jealous
devotion to his Master's business allowed him. The brotherhood arrangement,
the common family, Ward's influence over the boys, and Hannah Marshman's
housekeeping relieved him of much that his wife's illness had thrown upon
him at Mudnabati, so that a colleague describes him, when he was forty-three
years of age, as still looking young in spite of the few hairs on his head,
after eleven years in Lower Bengal of work such as never Englishman had
before him.

But almost from the first day of his
early married life he had never known the delight of daily converse with
a wife able to enter into his scholarly pursuits, and ever to stimulate
him in his heavenly quest. When the eldest boy, Felix, had left for Burma
in 1807 the faithful sorrowing husband wrote to him:-- "Your poor mother
grew worse and worse from the time you left us, and died on the 7th December
about seven o'clock in the evening. During her illness she was almost always
asleep, and I suppose during the fourteen days that she lay in a severe
fever she was not more than twenty-four hours awake. She was buried the
next day in the missionary burying-ground."

About the same time that Carey himself
settled in Serampore there arrived the Lady Rumohr. She built a house on
the Hoogli bank immediately below that of the missionaries, whose society
she sought, and by whom she was baptised. On the 9th May 1808 she became
Carey's wife; and in May 1821 she too was removed by death in her sixty-first
year, after thirteen years of unbroken happiness.

Charlotte Emilia, born in the same year
as Carey in the then Danish duchy of Schleswick, was the only child of
the Chevalier de Rumohr, who married the Countess of Alfeldt, only representative
of a historic family. Her wakefulness when a sickly girl of fifteen saved
the whole household from destruction by fire, but she herself became so
disabled that she could never walk up or down stairs. She failed to find
complete recovery in the south of Europe, and her father's friend, Mr.
Anker, a director of the Danish East India Company, gave her letters to
his brother, then Governor of Tranquebar, in the hope that the climate
of India might cause her relief. The Danish ship brought her first to Serampore,
where Colonel Bie introduced her to the brotherhood, and there she resolved
to remain. She knew the principal languages of Europe; a copy of the Pensées
of Pascal, given to her by Mr. Anker before she sailed, for the first time
quickened her conscience. She speedily learned English, that she might
join the missionaries in public worship. The barren orthodoxy of the Lutheranism
in which she had been brought up had made her a sceptic. This soon gave
way to the evangelical teaching of the same apostle who had brought Luther
himself to Christ. She became a keen student of the Scriptures, then an
ardent follower of Jesus Christ.

On her marriage to Dr. Carey, in May
1808, she made over her house to the mission, and when, long after, it
became famous as the office of the weekly Friend of India, the rent
was sacredly devoted to the assistance of native preachers. She learned
Bengali that she might be as a mother to the native Christian families.
She was her husband's counsellor in all that related to the extension of
the varied enterprise of the brethren. Especially did she make the education
of Hindoo girls her own charge, both at Serampore and Cutwa. Her leisure
she gave to the reading of French Protestant writers, such as Saurin and
Du Moulin. She admired, wrote Carey, "Massillon's language, his deep knowledge
of the human heart, and his intrepidity in reproving sin; but felt the
greatest dissatisfaction with his total neglect of his Saviour, except
when He is introduced to give efficacy to works of human merit. These authors
she read in their native language, that being more familiar to her than
English. She in general enjoyed much of the consolations of religion. Though
so much afflicted, a pleasing cheerfulness generally pervaded her conversation.
She indeed possessed great activity of mind. She was constantly out with
the dawn of the morning when the weather permitted, in her little carriage
drawn by one bearer; and again in the evening, as soon as the sun was sufficiently
low. She thus spent daily nearly three hours in the open air. It was probably
this vigorous and regular course which, as the means, carried her beyond
the age of threescore years (twenty-one of them spent in India), notwithstanding
the weakness of her constitution."

It is a pretty picture, the delicate
invalid lady, drawn along the mall morning and evening, to enjoy the river
breeze, on her way to and from the schools and homes of the natives. But
her highest service was, after all, to her husband, who was doing a work
for India and for humanity, equalled by few, if any. When, on one occasion,
they were separated for a time while she sought for health at Monghyr,
she wrote to him the tenderest yet most courtly love-letters.

"My dearest love,--I felt very
much in parting with thee, and feel much in being so far from thee... I
am sure thou wilt be happy and thankful on account of my voice, which is
daily getting better, and thy pleasure greatly adds to mine own.

"I hope you will not think I am writing
too often; I rather trust you will be glad to hear of me... Though my journey
is very pleasant, and the good state of my health, the freshness of the
air, and the variety of objects enliven my spirits, yet I cannot help longing
for you. Pray, my love, take care of your health that I may have the joy
to find you well.

"I thank thee most affectionately, my
dearest love, for thy kind letter. Though the journey is very useful to
me, I cannot help feeling much to be so distant from you, but I am much
with you in my thoughts... The Lord be blessed for the kind protection
He has given to His cause in a time of need. May He still protect and guide
and bless His dear cause, and give us all hearts growing in love and zeal...
I felt very much affected in parting with thee. I see plainly it would
not do to go far from you; my heart cleaves to you. I need not say (for
I hope you know my heart is not insensible) how much I feel your kindness
in not minding any expense for the recovery of my health. You will rejoice
to hear me talk in my old way, and not in that whispering manner.

"I find so much pleasure in writing to
you, my love, that I cannot help doing it. I was nearly disconcerted by
Mrs. -- laughing at my writing so often; but then, I thought, I feel so
much pleasure in receiving your letters that I may hope you do the same.
I thank thee, my love, for thy kind letter. I need not say that the serious
part of it was welcome to me, and the more as I am deprived of all religious
intercourse... I shall greatly rejoice, my love, in seeing thee again;
but take care of your health that I may find you well. I need not say how
much you are in my thoughts day and night."

His narrative of their intercourse, written
after her death, lets in a flood of light on his home life:--

"During the thirteen years of
her union with Dr. Carey, they had enjoyed the most entire oneness of mind,
never having a single circumstance which either of them wished to conceal
from the other. Her solicitude for her husband's health and comfort was
unceasing. They prayed and conversed together on those things which form
the life of personal religion, without the least reserve; and enjoyed a
degree of conjugal happiness while thus continued to each other, which
can only arise from a union of mind grounded on real religion. On the whole,
her lot in India was altogether a scene of mercy. Here she was found of
the Saviour, gradually ripened for glory, and after having her life prolonged
beyond the expectation of herself and all who knew her, she was released
from this mortal state almost without the consciousness of pain, and, as
we most assuredly believe, had 'an abundant entrance ministered unto her
into the kingdom of our Lord and Saviour Jesus Christ.'"

When, on 24th June 1809, Carey announced
at the dinner table that he had that morning finished the Bengali translation
of the whole Bible, and he was asked how much more he thought of doing,
he answered: "The work I have allotted to myself, in translating, will
take me about twenty years." But he had kept the bow too long and too tightly
bent, and it threatened to snap. That evening he was seized with bilious
fever, and on the eighteenth day thereafter his life was despaired of.
"The goodness of God is eminently conspicuous in raising up our beloved
brother Carey," wrote Marshman. "God has raised him up again and restored
him to his labours; may he live to accomplish all that is in his heart,"
wrote Rowe. He was at once at his desk again, in college and in his study.
"I am this day forty-eight years old," he wrote to Ryland on the 17th August,
and sent him the following letters, every line of which reveals the inner
soul of the writer:--

"Calcutta, 16th August 1809.--I
did not expect, about a month ago, ever to write to you again. I was then
ill of a severe fever, and for a week together scarcely any hopes were
entertained of my life. One or two days I was supposed to be dying, but
the Lord has graciously restored me; may it be that I may live more than
ever to His glory. Whilst I was ill I had scarcely any such thing as thought
belonging to me, but, excepting seasons of delirium, seemed to be nearly
stupid; perhaps some of this arose from the weak state to which I was reduced,
which was so great that Dr. Hare, one of the most eminent physicians in
Calcutta, who was consulted about it, apprehended more danger from that
than from the fever. I, however, had scarcely a thought of death or eternity,
or of life, or anything belonging thereto.

"In my delirium, greatest part of which
I perfectly remember, I was busily employed in carrying a commission from
God to all the princes and governments in the world, requiring them instantly
to abolish every political establishment of religion, and to sell the parish
and other churches to the first body of Christians that would purchase
them. Also to declare war infamous, to esteem all military officers as
men who had sold themselves to destroy the human race, to extend this to
all those dead men called heroes, defenders of their country, meritorious
officers, etc./1/ I was attended
by angels in all my excursions, and was universally successful. A few princes
in Germany were refractory, but my attendants struck them dead instantly.
I pronounced the doom of Rome to the Pope, and soon afterwards all the
territory about Rome, the March of Ancona, the great city and all its riches
sank into that vast bed of burning lava which heats Nero's bath. These
two considerations were the delirious wanderings of the mind, but I hope
to feel their force, to pray and strive for their accomplishment to the
end of my life. But it is now time to attend to something not merely ideal.

"The state of the world occupied my thoughts
more and more; I mean as it relates to the spread of the Gospel. The harvest
truly is great, and labourers bear scarcely any proportion thereto. I was
forcibly struck this morning with reading our Lord's reply to His disciples,
John iv. When He had told them that He had meat to eat the world knew not
of, and that His meat was to do the will of His Father and to finish His
work, He said, 'Say not ye there are three months and then cometh harvest?'
He by this plainly intended to call their attention to the conduct of men
when harvest was approaching, for that being the season upon which all
the hopes of men hang for temporal supplies, they provide men and measures
in time for securing it. Afterwards directing their attention to that which
so occupied His own as to be His meat and drink, He said, 'Lift up your
eyes and look upon the fields (of souls to be gathered in), for they are
white already to harvest.'

"After so many centuries have elapsed
and so many fields full of this harvest have been lost for want of labourers
to gather it in, shall we not at last reflect seriously on our duty? Hindostan
requires ten thousand ministers of the Gospel, at the lowest calculation,
China as many, and you may easily calculate for the rest of the world.
I trust that many will eventually be raised up here, but be that as it
may the demands for missionaries are pressing to a degree seldom realised.
England has done much, but not the hundredth part of what she is bound
to do. In so great a want of ministers ought not every church to turn its
attention chiefly to the raising up and maturing of spiritual gifts with
the express design of sending them abroad? Should not this be a specific
matter of prayer, and is there not reason to labour hard to infuse this
spirit into the churches?

"A mission into Siam would be comparatively
easy of introduction and support on account of its vicinity to Prince of
Wales Island, from which vessels can often go in a few hours. A mission
to Pegu and another to Arakan would not be difficult of introduction, they
being both within the Burman dominions, Missions to Assam and Nepal should
be speedily tried. Brother Robinson is going to Bhootan I do not
know anything about the facility with which missions could be introduced
into Cochin China, Cambodia, and Laos, but were the trial made I believe
difficulties would remove. It is also very desirable that the Burman mission
should be strengthened. There is no full liberty of conscience, and several
stations might be occupied; even the borders of China might be visited
from that country if an easier entrance into the heart of the country could
not be found. I have not mentioned Sumatra, Java, the Moluccas, the Philippines,
or Japan, but all these countries must be supplied with missionaries.

"This is a very imperfect sketch of the
wants of Asia only, without including the Mahometan countries; but Africa
and South America call as loudly for help, and the greatest part of Europe
must also be holpen by the Protestant churches, being nearly as destitute
of real godliness as any heathen country on the earth. What a pressing
call, then, is here for labourers in the spiritual harvest, and what need
that the attention of all the churches in England and America should be
drawn to this very object!"

Two years after the establishment of the
mission at Serampore, David Brown, the senior chaplain and provost of Fort
William College, took possession of Aldeen House, which he occupied till
the year of his death in 1812. The house is the first in the settlement
reached by boat from Calcutta. Aldeen is five minutes' walk south of the
Serampore Mission House, and a century ago there was only a park between
them. The garden slopes down to the noble river, and commands the beautiful
country seat of Barrackpore, which Lord Wellesley had just built. The house
itself is embosomed in trees, the mango, the teak, and the graceful bamboo.
Just below it, but outside of Serampore, are the deserted temple of Bullubpoor
and the Ghat of the same name, a fine flight of steps up which thousands
of pilgrims flock every June to the adjoining shrine and monstrous car
of Jagganath. David Brown had not been long in Aldeen when he secured the
deserted temple and converted it into a Christian oratory, ever since known
as Henry Martyn's Pagoda.

For ten years Aldeen and the pagoda became
the meeting-place of Carey and his Nonconformist friends, with Claudius
Buchanan, Martyn, Bishop Corrie, Thomason, and the little band of evangelical
Anglicans who, under the protection of Lords Wellesley and Hastings, sweetened
Anglo-Indian society, and made the names of "missionary" and of "chaplain"
synonymous. Here too there gathered, as also to the Mission House higher
up, many a civilian and officer who sought the charms of that Christian
family life which they had left behind. A young lieutenant commemorated
these years when Brown was removed, in a pleasing elegy, which Charles
Simeon published in the Memorials of his friend. Many a traveller from
the far West still visits the spot, and recalls the memories of William
Carey and Henry Martyn, of Marshman and Buchanan, of Ward and Corrie, which
linger around the fair scene. When first we saw it the now mutilated ruin
was perfect, and under the wide-spreading banian tree behind a Brahman
was reciting, for a day and a night, the verses of the Mahabharata epic
to thousands of listening Hindoos.

"Yon dome, 'neath which in former daysGrim idols marked the pagan shrine,Has swelled the notes of pious praise,Attuned to themes of love divine."

We find this allusion to the place in Carey's
correspondence with Dr. Ryland:-- "20th January 1807.--It would have done
your heart good to have joined us at our meetings at the pagoda. From that
place we have successively recommended Dr. Taylor to the work of the Lord
at Bombay, Mr. Martyn to his at Dinajpoor, Mr. Corrie to his at Chunar,
Mr. Parsons to his at Burhampore, Mr. Des Granges to his at Vizagapatam,
and our two brethren to theirs at Rangoon, and from thence we soon expect
to commend Mr. Thomason to his at Madras. In these meetings the utmost
harmony prevails and a union of hearts unknown between persons of different
denominations in England." Dr. Taylor and Mr. Des Granges were early missionaries
of the London Society; the Rangoon brethren were Baptists; the others were
Church of England chaplains. Sacramentarianism and sacerdotalism had not
then begun to afflict the Church of India. There were giants in those days,
in Bengal, worthy of Carey and of the one work in which all were the servants
of one Master.

Let us look a little more closely at
Henry Martyn's Pagoda. It is now a picturesque ruin, which the peepul tree
that is entwined among its fine brick masonry, and the crumbling river-bank,
may soon cause to disappear for ever. The exquisite tracery of the moulded
bricks may be seen, but not the few figures that are left of the popular
Hindoo idols just where the two still perfect arches begin to spring. The
side to the river has already fallen down, and with it the open platform
overhanging the bank on which the missionary sat in the cool of the morning
and evening, and where he knelt to pray for the people. We have accompanied
many a visitor there, from Dr. Duff to Bishop Cotton, and John Lawrence,
and have rarely seen one unmoved. This pagoda had been abandoned long before
by the priests of Radhabullub, because the river had encroached to a point
within 300 feet of it, the limit within which no Brahman is allowed to
receive a gift or take his food. The little black doll of an idol, which
is famous among Hindoos alike for its sanctity and as a work of art--for
had it not been miraculously wafted to this spot like the Santa Casa to
Loretto?--was removed with great pomp to a new temple after it had paid
a visit to Clive's moonshi, the wealthy Raja Nobokissen in Calcutta, who
sought to purchase it outright.

In this cool old pagoda Henry Martyn,
on one of his earliest visits to Aldeen after his arrival as a chaplain
in 1806, found an appropriate residence. Under the vaulted roof of the
shrine a place of prayer and praise was fitted up with an organ, so that,
as he wrote, "the place where once devils were worshipped has now become
a Christian oratory." Here, too, he laid his plans for the evangelisation
of the people. When suffering from one of his moods of depression as to
his own state, he thus writes of this place:-- "I began to pray as on the
verge of eternity; and the Lord was pleased to break my hard heart. I lay
in tears, interceding for the unfortunate natives of this country; thinking
within myself that the most despicable soodra of India was of as much value
in the sight of God as the King of Great Britain."

It was from such supplication that he
was once roused by the blaze of a Suttee's funeral pyre, on which he found
that the living widow had been consumed with the dead before he could interfere.
He could hear the hideous drums and gongs and conch-shells of the temple
to which Radhabullub had been removed. There he often tried to turn his
fellow-creatures to the worship of the one God, from their prostrations
"before a black image placed in a pagoda, with lights burning around it,"
whilst, he says, he "shivered as if standing, as it were, in the neighbourhood
of hell." It was in the deserted pagoda that Brown, Corrie, and Parsons
met with him to commend him to God before he set out for his new duties
at Dinajpoor. "My soul," he writes of this occasion, "never yet had such
divine enjoyment. I felt a desire to break from the body, and join the
high praises of the saints above. May I go 'in the strength of this many
days.' Amen." "I found my heaven begun on earth. No work so sweet as that
of praying and living wholly to the service of God." And as he passed by
the Mission House on his upward voyage, with true catholicity "Dr. Marshman
could not resist joining the party: and after going a little way, left
them with prayer." Do we wonder that these men have left their mark on
India?

As years went by, the temple, thus consecrated
as a Christian oratory, became degraded in other hands. The brand "pagoda
distillery" for a time came to be known as marking the rum manufactured
there. The visits of so many Christian pilgrims to the spot, and above
all, the desire expressed by Lord Lawrence when Governor-General to see
it, led the Hindoo family who own the pagoda to leave it at last as a simple
ruin.

Corrie, afterwards the first bishop of
Madras, describes the marriage of Des Granges in the oratory, and gives
us a glimpse of life in the Serampore Mission House:--

"1806.--Calcutta strikes me
as the most magnificent city in the world; and I am made most happy by
the hope of being instrumental to the eternal good of many. A great opposition,
I find, is raised against Martyn and the principles he preaches... Went
up to Serampore yesterday, and in the evening was present at the marriage
of Mr. Des Granges. Mr. Brown entered into the concern with much interest.
The pagoda was fixed on, and lighted up for the celebration of the wedding;
at eight o'clock the parties came from the Mission House [at Serampore],
attended by most of the family. Mr. Brown commenced with the hymn, 'Come,
gracious Spirit, heavenly dove!' A divine influence seemed to attend us,
and most delightful were my sensations. The circumstance of so many being
engaged in spreading the glad tidings of salvation,--the temple of an idol
converted to the purpose of Christian worship, and the Divine presence
felt among us,--filled me with joy unspeakable.

"After the marriage service of the Church
of England, Mr. Brown gave out 'the Wedding Hymn'; and after signing certificates
of the marriage we adjourned to the house, where Mr. Brown had provided
supper. Two hymns given out by Mr. Marshman were felt very powerfully.
He is a most lively, sanguine missionary; his conversation made my heart
burn within me, and I find desires of spreading the Gospel growing stronger
daily, and my zeal in the cause more ardent... I went to the Mission House,
and supped at the same table with about fifty native converts. The triumph
of the Cross was most evident in breaking down their prejudices, and uniting
them with those who formerly were an abomination in their eyes. After supper
they sang a Bengali hymn, many of them with tears of joy; and they concluded
with prayer in Bengali, with evident earnestness and emotion. My own feelings
were too big for utterance. O may the time be hastened when every tongue
shall confess Jesus Christ, to the glory of God the Father!

"On Friday evening [Oct. 10th], we had
a meeting in the pagoda, at which almost all the missionaries, some of
their wives, and Captain Wickes attended, with a view to commend Martyn
to the favour and protection of God in his work. The Divine presence was
with us. I felt more than it would have been proper to express. Mr. Brown
commenced with a hymn and prayer, Mr. Des Granges succeeded him, with much
devotion and sweetness of expression: Mr. Marshman followed, and dwelt
particularly on the promising appearance of things; and, with much humility,
pleaded God's promises for the enlargement of Zion; with many petitions
for Mr. Brown and his family. The service was concluded by Mr. Carey, who
was earnest in prayer for Mr. Brown: the petition that 'having laboured
for many years without encouragement or support, in the evening it might
be light,' seemed much to affect his own mind, and greatly impressed us
all. Afterwards we supped together at Mr. Brown's...

"13th Oct.--I came to Serampore to dinner.
Had a pleasant sail up the river: the time passed agreeably in conversation.
In the evening a fire was kindled on the opposite bank; and we soon perceived
that it was a funeral pile, on which the wife was burning with the dead
body of her husband. It was too dark to distinguish the miserable victim...
On going out to walk with Martyn to the pagoda, the noise so unnatural,
and so little calculated to excite joy, raised in my mind an awful sense
of the presence and influence of evil spirits."

Corrie married the daughter of Mrs. Ellerton,
who knew Serampore and Carey well. It was Mr. Ellerton who, when an indigo-planter
at Malda, opened the first Bengali school, and made the first attempt at
translating the Bible into that vernacular. His young wife, early made
a widow, witnessed accidentally the duel in which Warren Hastings shot
Philip Francis. She was an occasional visitor at Aldeen, and took part
in the pagoda services. Fifty years afterwards, not long before her death
at eighty-seven, Bishop Wilson, whose guest she was, wrote of her: "She
made me take her to Henry Martyn's pagoda. She remembers the neighbourhood,
and Gharetty Ghat and House in Sir Eyre Coote's time (1783). The ancient
Governor of Chinsurah and his fat Dutch wife are still in her mind. When
she visited him with her first husband (she was then sixteen) the old Dutchman
cried out, 'Oh, if you would find me such a nice little wife I would give
you ten thousand rupees.'"

It was in Martyn's pagoda that Claudius
Buchanan first broached his plan of an ecclesiastical establishment for
India, and invited the discussion of it by Carey and his colleagues. Such
a scheme came naturally from one who was the grandson of a Presbyterian
elder of the Church of Scotland, converted in the Whitefield revival at
Cambuslang. It had been suggested first by Bishop Porteous when he reviewed
the Company's acquisitions in Asia. It was encouraged by Lord Wellesley,
who was scandalised on his arrival in India by the godlessness of the civil
servants and the absence of practically any provision for the Christian
worship and instruction of its officers and soldiers, who were all their
lives without religion, not a tenth of them ever returning home.

Carey thus wrote, at Ryland's request,
of the proposal, which resulted in the arrival in Calcutta of Bishop Middleton
and Dr. Bryce in 1814:-- "I have no opinion of Dr. Buchanan's scheme for
a religious establishment here, nor could I from memory point out what
is exceptionable in his memoir. All his representations must be taken with
some grains of allowance." When, in the Aldeen discussions, Dr. Buchanan
told Marshman that the temple lands would eventually answer for the established
churches and the Brahmans' lands for the chaplains, the stout Nonconformist
replied with emphasis, "You will never obtain them." We may all accept
the conversion of the idol shrine into a place of prayer--as Gregory I.
taught Augustine of Canterbury to transform heathen temples into Christian
churches--as presaging the time when the vast temple and mosque endowments
will be devoted by the people themselves to their own moral if not spiritual
good through education, both religious and secular.

The change wrought in seventeen years
by Carey and such associates as these on society in Bengal, both rich and
poor, became marked by the year 1810. We find him writing of it thus:--

"When I arrived I knew of no
person who cared about the Gospel except Mr. Brown, Mr. Udny, Mr. Creighton,
Mr. Grant, and Mr. Brown an indigo-planter, besides Brother Thomas and
myself. There might be more, and probably were, though unknown to me. There
are now in India thirty-two ministers of the Gospel. Indeed, the Lord is
doing great things for Calcutta; and though infidelity abounds, yet religion
is the theme of conversation or dispute in almost every house. A few weeks
ago (October 1810), I called upon one of the Judges to take breakfast with
him, and going rather abruptly upstairs, as I had been accustomed to do,
I found the family just going to engage in morning worship. I was of course
asked to engage in prayer, which I did. I afterwards told him that I had
scarcely witnessed anything since I had been in Calcutta which gave me
more pleasure than what I had seen that morning. The change in this family
was an effect of Mr. Thomason's ministry... About ten days ago I had a
conversation with one of the Judges of the Supreme Court, Sir John Boyd,
upon religious subjects. Indeed there is now scarcely a place where you
can pay a visit without having an opportunity of saying something about
true religion."

Carey's friendly intercourse, by person
and letter, was not confined to those who were aggressively Christian or
to Christian and ecclesiastical questions. As we shall soon see, his literary
and scientific pursuits led him to constant and familiar converse with
scholars like Colebrooke and Leyden, with savants like Roxburgh, the astronomer
Bentley, and Dr. Hare, with publicists like Sir James Mackintosh and Robert
Hall, with such travellers and administrators as Manning, the friend of
Charles Lamb, and Raffles.

In Great Britain the name of William
Carey had, by 1812, become familiar as a household word in all evangelical
circles. The men who had known him in the days before 1793 were few and
old, were soon to pass away for ever. The new generation had fed their
Christian zeal on his achievements, and had learned to look on him, in
spite of all his humility which only inflamed that zeal, as the pioneer,
the father, the founder of foreign missions, English, Scottish, and American.
They had never seen him; they were not likely to see him in the flesh.
The desire for a portrait of him became irresistible. The burning of the
press, to be hereafter described, which led even bitter enemies of the
mission like Major Scott Waring to subscribe for its restoration, gave
the desired sympathetic voice, so that Fuller wrote to the missionaries:--
"The public is now giving us their praises. Eight hundred guineas have
been offered for Dr. Carey's likeness... When you pitched your tents at
Serampore you said, 'We will not accumulate riches but devote all to God
for the salvation of the heathen.' God has given you what you desired and
what you desired not. Blessed men, God will bless you and make you a blessing.
I and others of us may die, but God will surely visit you... Expect to
be highly applauded, bitterly reproached, greatly moved, and much tried
in every way. Oh that, having done all, you may stand!"

Carey was, fortunately for posterity,
not rebellious in the matter of the portrait; he was passive. As he sat
in his room in the college of Fort William, his pen in hand, his Sanskrit
Bible before him, and his Brahman pundit at his left hand, the saint and
the scholar in the ripeness of his powers at fifty was transferred to the
canvas which has since adorned the walls of Regent's Park College. A line
engraving of the portrait was published in England the year after at a
guinea, and widely purchased, the profit going to the mission. The painter
was Home, famous in his day as the artist whom Lord Cornwallis had engaged
during the first war with Tipoo to prepare those Select Views in Mysore,
the Country of Tipoo Sultaun, from Drawings taken on the Spot, which
appeared in 1794.

Of his four sons, Felix, William, Jabez,
and Jonathan, Carey's correspondence was most frequent at this period with
William, who went forth in 1807 to Dinajpoor to begin his independent career
as a missionary by the side of Fernandez.

"2nd April 1807.--We have the
greatest encouragement to go forward in the work of our Lord Jesus, because
we have every reason to conclude that it will be successful at last. It
is the cause which God has had in His mind from eternity, the cause for
which Christ shed His blood, that for which the Spirit and word of God
were given, that which is the subject of many great promises, that for
which the saints have been always praying, and which God Himself bears
an infinite regard to in His dispensations of Providence and Grace. The
success thereof is therefore certain. Be encouraged, therefore, my dear
son, to devote yourself entirely to it, and to pursue it as a matter of
the very first importance even to your dying day.

"Give my love to Mr. and Mrs. Creighton
and to Mr. Ellerton, Mr. Grant, or any other who knows me about Malda,
also to our native Brethren."

"CALCUTTA, 29th September 1808.--A ship
is just arrived which brings the account that Buonaparte has taken possession
of the whole kingdom of Spain, and that the Royal family of that country
are in prison at Bayonne. It is likely that Turkey is fallen before now,
and what will be the end of these wonders we cannot tell. I see the wrath
of God poured out on the nations which have so long persecuted His Gospel,
and prevented the spread of His truth. Buonaparte is but the minister of
the Divine vengeance, the public executioner now employed to execute the
sentence of God upon criminal men. He, however, has no end in view but
the gratifying his own ambition."

"22nd December 1808.--Dear William--Be
steadfast... Walk worthy of your high calling, and so as to be a pattern
to others who may engage in similar undertakings. Much depends upon us
who go first to the work of the Lord in this country; and we have reason
to believe that succeeding Ministers of the Gospel in this country will
be more or less influenced by our example... All, even the best of men,
are more likely to be influenced by evil example than benefited by good:
let it, therefore, be your business and mine to live and act for God in
all things and at all times.

"I am very glad you wrote to Jabez and
Jonathan. O that I could see them converted!"

"30th May 1809.--When you come down take
a little pains to bring down a few plants of some sort. There is one grows
plentifully about Sadamahal which grows about as high as one's knee, and
produces a large red flower. Put half a dozen plants in pots (with a hole
in the bottom). There is at Sadamahal (for I found it there) a plant which
produces a flower like Bhayt, of a pale bluish colour, almost white; and
indeed several other things there. Try and bring something. Can't you bring
the grasshopper which has a saddle on its back, or the bird which has a
large crest which he opens when he settles on the ground? I want to give
you a little taste for natural objects. Felix is very good indeed in this
respect."

"26th April 1809.--You, my dear William,
are situated in a post which is very dear to my remembrance because the
first years of my residence in India were spent in that neighbourhood.
I therefore greatly rejoice in any exertions which you are enabled to make
for the cause of our Redeemer... Should you, after many years' labour,
be instrumental in the conversion of only one soul, it would be worth the
work of a whole life... I am not sure that I have been of real use to any
one person since I have been in this country, yet I dare not give up the
work in which I am engaged. Indeed, notwithstanding all the discouragements
which I feel from my own unfitness for any part of it, I prefer it to everything
else, and consider that in the work of my Redeemer I have a rich reward.
If you are enabled to persevere you will feel the same, and will say with
the great Apostle-- 'I count not my life dear to me that I may fulfil the
ministry which I have received of the Lord.' 'Unto me is this grace (favour)
given that I should preach among the Gentiles the unsearchable riches of
Christ.' Hold on, therefore, be steady in your work, and leave the result
with God.

"I have been thinking of a mission to
the Ten Tribes of Israel, I mean the Afghans, who inhabit Cabul... I leave
the other side for your mother to write a few lines to Mary, to whom give
my love."

"Calcutta, 1st November 1809.--Yesterday
was the day for the Chinese examination, at which Jabez acquitted himself
with much honour. I wish his heart were truly set on God. One of the greatest
blessings which I am now anxious to see before my death is the conversion
of him and Jonathan, and their being employed in the work of the Lord.

"Now, dear William, what do we live for
but to promote the cause of our dear Redeemer in the world? If that be
carried on we need not wish for anything more; and if our poor labours
are at all blessed to the promotion of that desirable end, our lives will
not be in vain. Let this, therefore, be the great object of your life,
and if you should be made the instrument of turning only one soul from
darkness to marvellous light, who can say how many more may be converted
by his instrumentality, and what a tribute of glory may arise to God from
that one conversion. Indeed, were you never to be blessed to the conversion
of one soul, still the pleasure of labouring in the work of the Lord is
greater than that of any other undertaking in the world, and is of itself
sufficient to make it the work of our choice. I hope Sebuk Ram is arrived
before now, and that you will find him to be a blessing to you in your
work. Try your utmost to make him well acquainted with the Bible, labour
to correct his mistakes, and to establish him in the knowledge of the truth.

"You may always enclose a pinch of seeds
in a letter."

"17th January 1810.--Felix went with
Captain Canning, the English ambassador to the Burman Empire, to the city
of Pegu. On his way thither he observed to Captain Canning that he should
be greatly gratified in accompanying the Minister to the mountains of Martaban
and the country beyond them. Captain Canning at his next interview with
the Minister mentioned this to him, which he was much pleased with, and
immediately ordered several buffalo-carts to be made ready, and gave him
a war-boat to return to Rangoon to bring his baggage, medicines, etc. He
had no time to consult Brother Chater before he determined on the journey,
and wrote to me when at Rangoon, where he stayed only one night, and returned
to Pegu the next morning. He says the Minister has now nearly the whole
dominion over the Empire, and is going to war. He will accompany the army
to Martaban, when he expects to stay with the Minister there. He goes in
great spirits to explore those countries where no European has been before
him, and where he goes with advantages and accommodations such as a traveller
seldom can obtain.

"Brother and Sister Chater do not approve
of his undertaking, perhaps through fear for his safety. I feel as much
for that as any one can do, yet I, and indeed Brethren Marshman, Ward,
and Rowe, rejoice that he has undertaken the journey. It will assist him
in acquiring the language; it will gratify the Minister, it will serve
the interests of literature, and perhaps answer many other important purposes,
as it respects the mission; and as much of the way will be through uninhabited
forests, it could not have been safely undertaken except with an army.
He expects to be absent three months. I shall feel a great desire to hear
from him when he returns, and I doubt not but you will join me in prayer
for his safety both of mind and body...

"One or two words about natural history.
Can you not get me a male and female khokora--I mean the great bird like
a kite, which makes so great a noise, and often carries off a duck or a
kid? I believe it is an eagle, and want to examine it. Send me also all
the sorts of ducks and waterfowls you can get, and, in short, every sort
of bird you can obtain which is not common here. Send their Bengali names.
Collect me all the sorts of insects, and serpents, and lizards you can
get which are not common here. Put all the insects together into a bottle
of rum, except butterflies, which you may dry between two papers, and the
serpents and lizards the same. I will send you a small quantity of rum
for that purpose. Send all the country names. Let me have the birds alive;
and when you have got a good boat-load send a small boat down with them
under charge of a careful person, and I will pay the expenses. Spare no
pains to get me seeds and roots, and get Brother Robinson to procure what
he can from Bhootan or other parts.

"Remember me affectionately to Sebuk
Ram and his wife, and to all the native brethren and sisters."

"5th February 1810.--Were you hunting
the buffalo, or did it charge you without provocation? I advise you to
abstain from hunting buffaloes or other animals, because, though I think
it lawful to kill noxious animals, or to kill animals for food, yet the
unnecessary killing of animals, and especially the spending much time in
the pursuit of them, is wrong, and your life is too valuable to be thrown
away by exposing it to such furious animals as buffaloes and tigers. If
you can kill them without running any risk 'tis very well, but it is wrong
to expose yourself to danger for an end so much below that to which you
are devoted...

"I believe the cause of our Redeemer
increases in the earth, and look forward to more decided appearances of
divine power. The destruction of the temporal power of the Pope is a glorious
circumstance, and an answer to the prayers of the Church for centuries
past...

"I send you a small cask of rum to preserve
curiosities in, and a few bottles; but your best way will be to draw off
a couple of gallons of the rum, which you may keep for your own use, and
then put the snakes, frogs, toads, lizards, etc., into the cask, and send
them down. I can easily put them into proper bottles, etc., afterwards.
You may, however, send one or two of the bottles filled with beetles, grasshoppers,
and other insects."

In the absence of Mr. Fernandez, the pastor,
William had excluded two members of the Church.

"4th April 1810.--A very little
knowledge of human nature will convince you that this would have been thought
an affront in five instances out of six. You would have done better to
have advised them, or even to have required them to have kept from the
Lord's table till Mr. Fernandez's return, and to have left it to him to
preside over the discipline of the church. You, no doubt, did it without
thinking of the consequences, and in the simplicity of your heart, and
I think Mr. Fernandez is wrong in treating you with coolness, when a little
conversation might have put everything to rights. Of that, however, I shall
say no more to you, but one of us shall write to him upon the subject as
soon as we can.

"The great thing to be done now is the
effecting of a reconciliation between you, and whether you leave Sadamahal,
or stay there, this is absolutely necessary. In order to this you both
must be willing to make some sacrifice of your feelings; and as those feelings,
which prevent either of you from making concessions where you have acted
amiss, are wrong, the sooner they are sacrificed the better. I advise you
to write to Mr. Fernandez immediately, and acknowledge that you did wrong
in proceeding to the exclusion of the members without having first consulted
with him, and state that you had no intention of hurting his feelings,
but acted from what you thought the urgency of the case, and request of
him a cordial reconciliation. I should like much to see a copy of the letter
you send to him. I have no object in view but the good of the Church, and
would therefore rather see you stoop as low as you can to effect a reconciliation,
than avoid it through any little punctilio of honour or feeling of pride.
You will never repent of having humbled yourself to the dust that peace
may be restored, nothing will be a more instructive example to the heathen
around you, nothing will so completely subdue Brother Fernandez's dissatisfaction,
and nothing will make you more respected in the Church of God.

"It is highly probable that you will
some time or other be removed to another situation, but it cannot be done
till you are perfectly reconciled to each other, nor can it possibly be
done till some time after your reconciliation, as such a step would be
considered by all as an effect of resentment or dissatisfaction, and would
be condemned by every thinking person. We shall keep our minds steadily
on the object, and look out for a proper station; but both we and you must
act with great caution and tenderness in this affair. For this reason also
I entreat you not to withdraw yourself from the church, or from any part
of your labours, but go on steadily in the path of duty, suppress and pray
against every feeling of resentment, and bear anything rather than be accessory
to a misunderstanding, or the perpetuating of one. 'Let that mind be in
you which was also in Christ, who made himself of no reputation.' I hope
what I have said will induce you to set in earnest about a reconciliation
with Brother Fernandez, and to spare no pains or concession (consistent
with truth) to effect it."

William had applied to be transferred to
Serampore.

"3rd August 1811.--The necessities
of the mission must be consulted before every other consideration. Native
brethren can itinerate, but Europeans must be employed to open new missions
and found new stations. For were we to go upon the plan of sending Europeans
where natives could possibly be employed, no subscriptions or profits could
support them. We intend to commence a new station at Dacca, and if you
prefer that to Cutwa you may go thither. One of the first things to be
done there will be to open a charity school, and to overlook it. Dacca
itself is a very large place, where you may often communicate religious
instructions without leaving the town. There are also a number of Europeans
there, so that Mary would not be so much alone, and at any rate help would
be near. We can obtain the permission of Government for you to settle there.

"I ought, however, to say that I think
there is much guilt in your fears. You and Mary will be a thousand times
more safe in committing yourselves to God in the way of duty than in neglecting
obvious duty to take care of yourselves. You see what hardships and dangers
a soldier meets in the wicked trade of war. They are forced to leave home
and expose themselves to a thousand dangers, yet they never think of objecting,
and in this the officers are in the same situation as the men. I will engage
to say that no military officer would ever refuse to go any whither on
service because his family must be exposed to danger in his absence; and
yet I doubt not but many of them are men who have great tenderness for
their wives and families. However, they must be men and their wives must
be women. Your undertaking is infinitely superior to theirs in importance.
They go to kill men, you to save them. If they leave their families to
chance for the sake of war, surely you can leave yours to the God of providence
while you go about His work. I speak thus because I am much distressed
to see you thus waste away the flower of your life in inactivity, and only
plead for it what would not excuse a child. Were you in any secular employment
you must go out quite as much as we expect you to do in the Mission. I
did so when at Mudnabati, which was as lonesome a place as could have been
thought of, and when I well knew that many of our own ryots were dakoits
(robbers)."

William finally settled at Cutwa, higher
up the Hoogli than Serampore, and did good service there.

"1st December 1813.--I have
now an assistant at College, notwithstanding which my duties are quite
as heavy as they ever were, for we are to receive a number of military
students--I suppose thirty at least. The translation, and printing also,
is now so much enlarged that I am scarcely able to get through the necessary
labour of correcting proofs and learning the necessary languages. All these
things are causes of rejoicing more than of regret, for they are the very
things for which I came into the country, and to which I wish to devote
my latest breath... Jabez has offered himself to the Mission, a circumstance
which gives me more pleasure than if he had been appointed Chief Judge
of the Supreme Court... Your mother has long been confined to her couch,
I believe about six months."

The following was written evidently in reply
to loving letters on the death of his wife, Charlotte Emilia:--

"4th June 1821.--My dear Jonathan--I
feel your affectionate care for me very tenderly. I have just received
very affectionate letters from William and Brother Sutton (Orissa). Lord
and Lady Hastings wrote to Brother Marshman, thinking it would oppress
my feelings to write to me directly, to offer their kind condolence to
me through him. Will you have the goodness to send five rupees to William
for the Cutwa school, which your dear mother supported. I will repay you
soon, but am now very short of money.--I am your very affectionate father,
W. CAREY."

Of the many descendants of Dr. Carey, one
great grandson is now an ordained missionary in Bengal, another a medical
missionary in Delhi, and a third is a member of the Civil Service, who
has distinguished himself by travels in Northern Tibet and Chinese Turkestan,
which promise to unveil much of the unexplored regions of Asia to the scholar
and the missionary.

Thus far we have confined our study of
William Carey to his purely missionary career, and that in its earlier
half. We have now to see him as the scholar, the Bible translator, the
philanthropist, the agriculturist, and the founder of a University.

= = = = = = = = = = =

/1/
The sight of the red coat of the military surgeon who attended him gave
this form to his delirious talk:-- "I treated him very roughly and refused
to touch his medicine. In vain did he retire and put on a black coat. I
knew him and was resolved."